On the Haftarah: The Daughters of Zion, the Golden Menorah, and Joshua the High Priest

For the haftarah of Behaalotecha, From the Teachings of the Rebbe

The haftarah, beginning from Zechariah 2:14, is often read twice during the
year: Once the (first) Shabbat of Chanukah, and again on the week of Baahalotecha.

The obvious reason for reading this haftarah is because it speaks of a
golden menorah and the High Priest. On Chanukah, we celebrate the miracle with
the lights of the menorah and finding the oil with the unbroken seal of the
High Priest, and the portion of Behaalotecha begins with Aaron the High Priest
being instructed with regards to lighting the menorah.

This haftarah is prophecy from Zachariah at the end of the Persian exile,
just before we returned to Israel to build the Second Temple. But it clearly
also refers to us, at the end of this final exile, soon to be building the
third and last Temple. In this article, I will mostly discuss how it pertains
to our time.

The haftarah begins, “Sing and rejoice daughter of Zion, behold I will come
and dwell in your midst.” The Jewish people here are called “daughter of Zion”
and told to rejoice. The haftarah continues with two prophecies—first about
Joshua the High Priest, and second about the golden menorah.

Why ‘Daughter of
Zion’

Why are we called “daughter of Zion”? And why do we begin the reading here
and not with the prophecy of the golden menorah, which is the subject of
Chanukah and Behaalotecha?

The key to understanding this is the time in which Zachariah had this
prophecy—during exile, a time of darkness.

The Jewish people are called “Zion,” but only prior to the exile. During
the exile, we are at sub-Zion level, referred to as the “daughter of Zion.”
However, it is specifically when we are at this level that we can bring the
most light into the world. This is the whole idea of lighting the menorah—to
shine the light of G‑d throughout the world.

When the Jewish people are referred to in the feminine, we are called
either “daughter,” “sister” or “mother.” We are called “daughter” when we do
mitzvahs and are in the mode of G‑d’s servants, accepting the yoke He burdens
us with. We are called “sister” when we study Torah and create, so to speak, a
kinship with G‑d, getting to know Him. We are called “mother” when we pray. Like
a mother who has an influence on her children, when we pray, we affect G‑d, so
to speak, awakening His compassion and kindness.

While the “mother” and “sister” modes sound more meaningful, they can only
draw G‑d’s light commensurate to one prayer or learning. However, in the “daughter”
mode, the person is not a factor since he is totally abnegated to G‑d’s yoke,
which is placed upon him. Thus, the light of G‑d that enters the world is
according to G‑d’s ability, which is infinite. So the greatest amount of light
shines when we are called “daughter of Zion.”

So, why Zion? Why not “daughter of Israel?”

Zion also refers to tzadikim,
or “righteous people.” Thus, “daughter of Zion” refers to those who connect
themselves to tzadikim, especially the tzadik of the generation.
This makes it possible to serve G‑d with joy, even when doing mitzvahs out of a
sense of duty. And perhaps another reason this generates true joy is because
the tzadik unites us; working in unity, our egos are nullified, and we
are united in cause.

Such togetherness creates a momentum and a joy that is so powerful. This is
the meaning of “Sing and rejoice daughter of Zion.” This joy of unity and the
nullification of the self to Hashem’s will fills the world with such a great
light that, “Behold I will come and dwell in your midst.” In other words,
Moshiach will come.

Joshua the High Priest

Why are we able bring Moshiach while our holy ancestors were not?

To answer this question, we need to look further into the haftarah. G‑d
shows Zachariah a vision. Joshua the High Priest is standing before the angel
of G‑d; to his right is the Satan ready to accuse him. G‑d says to the Satan: “G‑d
will rebuke you Satan; G‑d, who chooses Jerusalem, will reprimand you.” In
other words, how dare you accuse Joshua, “is he not a firebrand rescued from
fire?”

Nebuchadnezzar had Joshua thrown into the fire, but because he was so holy,
he was protected by G‑d. G‑d is saying here: “Isn’t that enough proof of his
holiness?”

The Rebbe explained that our generation is a firebrand rescued from fire,
especially after the Holocaust. Moses was amazed by us. And who wouldn’t be? After
all we have been through, we are still doing what G‑d wants—and with all our
hearts. Even one mitzvah done today by a non-observant Jew is an exceptional
act and special to G‑d. Therefore, we are amazing, and our service to G‑d is on
a whole new level of holiness compared to that of previous generations. Just as
Joshua the High Priest merited seeing the building of the Second Holy Temple,
so will we merit seeing the building of the third and final Holy Temple.

Now we can see how the prophecy of the golden menorah fits in. The menorah
was made of one solid piece of gold and had seven branches. The seven branches
symbolize seven types of Jews, each of whom serves G‑d from the spiritual
nature of his soul—one out of love, another out of awe, etc. The common
denominator is that we all give light.

Why was it made of one solid piece of gold? To show that although there are
different paths, ultimately, we are one. This unity is the key to our success.
When we are together, our light shines brightest, and we have the greatest effect
on the world. Loving our fellow Jew is the key to bringing Moshiach.

The menorah in Zachariah’s prophecy had two olive trees on either side of
it, and the olives were automatically processed into oil. The oil dripped into
a bowl above the menorah, and from the bowl, there were pipes feeding the lamps
of the menorah.

Why olives? Because though olives are bitter, from them comes the oil that
produces light. This is a lesson about the exile. Although it is bitter, out of
it we produce the greatest light.

Why was the oil self-producing and automatically feeding the lamps of the
menorah? The haftarah answers the question. G‑d says, “Not with might, nor by
power, but by My spirit.” When the time for Moshiach comes, we won’t have to
fight battles or exert strength in any way. The whole world will accept G‑d’s
dominion and Moshiach’s leadership. It will be effortless because G‑d will do
it all.

May we sing and rejoice together with the coming of Moshiach, knowing that
it is our efforts that filled the world with the light of G‑d and transformed
the exile into redemption. May it happen soon!